A Briefe Discourse of the Scriptures Declaring the seuerall Stories Liues and Deaths of the Fathers from the Creation of Adam vnto the death of Ioseph Very necessarie to be read and practised for easie vnderstanding of the Scriptures in a short time Imprinted at London by W. White dwelling in Cow-lane 1614. THE PRINTER To the Reader THis short Treatise Christian Reader of The storie of the Fathers from Adam to Ioseph comming to my hands and beeing well approoued of by many godly and discreetly zealous men for the worthinesse of the subiect I was at the earnest request of sundry my especiall good Friendes drawne to commit it as thou seest to the Presse for the benefite of many Of the Author hereof I finde no mention yet likely it is to haue been penned by an Attendaunt on that learned Diuine M. H. B. as a collection from his Notes or Readings Perused it hath been before the authorizing thereof for the print by a Diuine of mature iudgement who corrected such thinges as he found faultie therein Read it without preiudice or partialitie and I doubt not but the profite which thou shalt reape thereby for the increase of thy knowledge in holy Scripture will preserue thee from all repenting of thy paines W. W. A Briefe Discourse of the Scriptures declaring the seuerall Stories Liues and Deaths of the Fathers from the creation of Adam vnto the death of Joseph very necessarie to be read and practised for easie vnderstanding of the Scriptures in a short time Jehouah our God Jehouah is one Deut. 6.4 IEHOVAH is a name of great force to driue vs to the due reuerence of Gods eternall Maiestie for it conteyneth the Wisedome Power and Eternitie of God His Wisedome In giuing a Name vnto himselfe answerable to the glorie of his Maiestie This Name was had in such reuerence among the Iewes that they trembled to name or read it but vsed the name Adonai Lord. After their cōming frō Babel they neuer vsed the name Jehouah but a name of twelue letters conteining Father Sonne and Holy spirit Jehouah hath in it the fiue Vowels which are the sinnewes of all Tongues And as without them no tongue can be expressed so without the true knowledge of Iehouah no flesh can be saued It signifieth Prayse mee the eternall God It conteineth in it Father Sonne and holy Ghost His Power In that from Iehouah all creatures haue their breathing and their being which also in Iehouah is closely expressed For as it consisteth of fiue vowels so hath it two hh which Sholers call Aspirations or Breathings which two Aspirations make vp the number of 7. which is the number of the Sabboth S. Paul closely alluding to the name of Iehouah sayth that from him we haue our breathing and our beeing and in Esay 57.16 the Lord sayth The blasting goeth foorth from me and is included in the body I made the breath So often therefore as we breath we are to remember the Power and Maiestie of Iehouah His Eternitie Is closely expressed in these three Letters י ו τ Whose terminations are Jod vavv be is a signe of the Futertense Presentense Preterperfectense This is made plaine in Apoc. 1.4 Who was is wil be to come Our God Herein is expressed the Humanitie of Christ for it is neither added to the Father the first person in Trinitie nor to the holy Ghost the third person but to the Sonne the second person who was to become ours by taking our nature vpon him Some hold it not to be meant of the Humanitie of Christ but for a word of separation of the God of the Iewes from the Gods of the Gentiles To remooue such absurditie the holy Ghost in Mark 12.29 when there was no difference betweene the Iew and the Gentile repeateth the very words of Moses Deut. 6.4 The Lord our God The Lord is one Thrise naming God as commaunding vs thereby to vnderstand Father Sonne and Holy spirit For this is alwayes to be obserued Whatsoeuer God speeketh of himselfe is to be taken in the heauenliest vnderstanding that can be made of it Iehouah our God Iehouah is one There be three in Heauen The Father the Worde and the Holy Spirit And these three are one 1. Iohn 5.7 The Trinitie is heere described to be one vnited Godhead distinguishable in persons but vndeuidable in coeternitie one in three and three in one GOD who Created Redeemed and Sanctified all One onely wise God who was shewed in the Flesh was iustified in the Spirit was seene among Angels was preached to the Gentiles was beleeued on in the World receiued vp into Glorie 1. Timo. 3.16 Which to know is the first and chiefest poynt of all saluation as Iohn 17.3 This is eternall life to know the Father and him whom he hath sent Iesus Christ Which must be obteined by the true vnderstanding of the Bible as Iohn 5.39 Search the Scriptures and in them ye shall find eternall life Some will say it is enough to know Christ crucified Pilate Herod and Iudas the traytor knew that yet went to eternall destruction Wherefore saluation consisteth not in outward knowledge but in renewing the spirit of our vnderstanding which standeth first in the knowledge and feare of God then in the knowing of our selues which are the first two steps to saluation For true Knowledge is the mother of Godlinesse and as the Eye is the light of the Body so is Vnderstanding the light of the Minde This a man hauing truly learned he is to meditate of the graces of Christ offered vnto vs by his Word God hath chosen vs in Christ before the foundation of the World c. Ephes 1.4 HErein we are to consider the louing kindnesse of God to exceed our desertes in louing vs to saluation before we were The Papistes hold merites of saluation which cannot any way hold seeing God of his vnspeakable grace hath elected vs vnto saluation before we knew him This mysterie of Gods Election is not fully receiued of all because men take not words of Scripture in their proper sense as they are layde downe Election is the eternall counsell of God for the sauing and reiecting of some before the beginning of the world The Heathen neuer receiued comfort by this for being told before of thinges afterward to come to passe they could not know the reason but thought that the actions of men were gouerned by the motions of Starres and the course of Nature and not by the decree or fore-purpose of God who worketh euery thing according to the counsell of his owne will not according to our reason Then some will say if God decreeth euery thing why punisheth he any thing It is answered that punishment commeth from God by the iust desert of the rancor of mans minde Election of his free grace which he bestoweth vpon whō he will as he saith Rom. 9.15 I will haue mercie on whom I will haue mercie Therefore the first thing we ought to know is our
striuing for darknes we become children of darknes so lose the light of eternall life as the Iewes and Romanes did whose recompence hath followed The one depriued of their earthly glorie the other aduanced to glorie to be a staine of eternall damnation In the begining was the word c. Iohn 1.1 THese words In the beginning are the first wordes in the old Testament whose first word in the Hebrew is Bara which consisteth according to the Hebrew of three letters which closely conteine in them Father Sonne and Holie Ghost as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Ben which singnifieth Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Abba which is Father and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Ruach Hakodesh which is the Holy spirit Thus the Trinity is closely contained in the first word but in the first verse is expressed in open wordes In the beginning God made heauen and earth and the spirit of God mooued vpon the waters and God said Let there be light This is expounded Iohn 1.1 in these wordes In the beginning was the Word the Word was with God and that Word was God shewing that Word in this place is taken for the Sonne of God by whom he made the world as Iohn 1.3 By him were all things created And Heb. 1.2 God made all things by his Sonne who ruleth all things by his mightie power Wherefore Christ in the dayes of his flesh chose the trade of a Carpenter Iohn 6.42 Math. 13.55 And in Esay 43.10 It is sayd This record you must beare me your selues saith the Lord that I am God and euen he I am from the beginning I doe the worke who shall let it Thus saith the Lord the holy one our redeemer Wherein is distinctly expressed Father Sonne and Holy Ghost He was the Light and that Light was the life of man Iohn 1.4 LIfe and light is not here carnally meant but spiritually To which two thinges Aaarons Iewell of Vrim and Thummim had a full relation Vrim signifying Light of the minde Thummim Perfection of vertue which bringeth life to the soule As Iohn 1.9 Christ is the true light that lightneth euery man And hee that abideth in this light hath euerlasting life 1. Iohn 1.5 God is light and in him is no darknes at all If wee walke in light euen as he is light then haue we fellowship with him and the blood of Iesus Christ shall giue vs life and cleanse vs from our sinne We the gentiles were darknes but now are light in the Lord. Ephes 5.8 The vnderstanding of the stories of the Bible doth giue a great light to the mind of man and the practise giueth life vnto euery one that embraceth them as Deut. 8.3 and Mat. 4.4 Man liueth not by bread onely but by euery word which proceedeth out of the mouth of God The despisers of religion continue in darknesse and light to them is death as 1. Iohn 2. 9. He that saith hee is in light and hateth his brother is in darknesse and walketh in darknesse and knoweth not whither he goeth because the darknesse hath blinded his eies 1. Iohn 5.11 But God hath giuen vs eternall life and that life is in his Sonne who layed downe his life for his Sheepe Iohn 10.15 Wherefore while wee haue light let vs walke beleeue in the light that we may be the children of the light Iohn 12.36 The first Adam was made of the Earth earthly c. The second was made a soule giuing life c. HEre before the comparison betweene Adam and Christ we are to consider the Creation wherein we are to vnderstand the Creation of the Heauen Earth and Sea all the hoast of them which doe consist of Wightes visible and inuisible Inuisible as Angels Visible as Sunne Moone Starres Fishes Fowles Plants Hearbs Grasse Beastes and such like which God created before he created Adam by Christ for Adams sake because he purposed not to take the nature of Angels or of any other creature but of Adam and that he might be knowne in his power and louing kindnesse to Adam by his workes For he fore-purposing to make Adam both King and Father of all the Earth would not haue his wittes entangled with cares for this life but to haue his affections setled on heauenly things that he might continue holy and blamelesse before him as Mat. 6.25 Take no care what you shall eate or what you shall drinke nor yet for your body what rayment you shall put on Behold the Fowles neither sow nor reape and your heauenly Father feedeth them Are yee not much better then they How much more then shall he doe the same for you For he knoweth yee haue need of all these thinges But first seeke the Kingdome of God and his righteousnesse Math 6.33 For no mans life standeth in the aboundance of thinges which he possesseth Now followeth Adams creation HEe was made the sixt day as it is gathered in September of the dust of the earth vpon Mount Moriah which is a Mountaine adioyning to the gates of the Garden of Eden into which Garden hee was put to dresse it about sixe of the clocke in the morning as we account when men commonly goe to labour as should appeare by the Psal 104.23 where it is said Adam goeth foorth in the morning to his labour This is not particularly meant of Adam but generally of all men no doubt alluding to the time of Adams creation Hee had dominion giuen him ouer all things and witte like to an Angell to giue names to all Beastes free libertie to eate of all the Trees in the Garden The Tree of knowledge of good and ill onely excepted As if God should haue said vnto him as Moses afterwardes sayd to the Children of Israel I set heere before you life and death eate of the one and liue and eate of the other and die eternally Yet could not he be content with this glorious estate but did eate of the forbidden Fruite by the perswasion of the Woman which God framed out of Adams Ribbe and ioyned to him to be an helpe for him before they had continued in Paradice one day as it is written Psal 49.20 Adam being in honour continueth not a night but is like to the Beastes that perish which Woman was deceiued by the subtiltie of a Serpent that is of the Deuill speaking in a Serpent which Beast was fittest to possesse to the deceiuing of her because he excelled all other Beastes in the Field in witte For if an Asse had sayd so much to her as did the Serpent it is very likely shee would haue examined the cause further But hee hauing once been an Angell of light but not keeping his first originall being throwne downe from Heauen continuing his knowledge though he lost his vertue was not to seeke either for meanes matter or oportunitie enuying their estates to bring his murtherous purpose to passe for so is he called the Serpent the old Deuill or Satan who was a
Election The last is true Holines That this Election or louing kindnes of God toward vs is of the will of God according to the counsell of his owne will and not drawne from him by force by helpe of Saintes or as being by workes meritorious of the same it may appeare Esay 63.16 Abraham knoweth vs not neither is Israel acquainted with vs but thou Lord art our Father and Redeemer and of very louing kindnes thou hast redeemed vs thy name is Euerlaistng Rom. 8.34 It is Christ onely that maketh intercession for vs. Esay 43.25 I am hee onely which for mine owne selfes sake doe away thine offences and forget thy sinnes for what hast thou to make thee righteous with Thy first Father offended sore and thy Rulers haue sinned against me Thou art like a thing of naught thy time passeth away like a shadow Ier. I loue thee with an euerlasting loue therefore by my mercie haue I drawne thee to mee And Iohn 6.44 No man can come to me except the Father draw him as it is written Esay 54.13 They shall be all taught of God Esay 26.12 Lord thou hast wrought all our workes Phil. 2.13 It is God that worketh in you both the will and also the deed euen of his good will 2. Cor. 3.5 Wee are not sufficient of our selues to thinke any thing as of our selues but if wee be able the same commeth of God which made vs able Esay 51.12 Yea I euen I am hee that in all thinges giueth you consolation Psal 130.7 For with the Lord there is mercy and with him is plentious redemption 1. Pet. 1.2 Wee are elect according to the foreknowledge of God the Father through the sanctifying of the Spirit vnto obedience and sprinkling the blood of Iesus Christ Psal 90.2 Before the Mountaines were brought foorth or euer the Earth and the World were made thou art our God from euerlasting to euerlasting thou turnest man vnto dust and sayest returne ye sonnes of Adam Rom. 9.11 Before the Children were borne and when they had done neither good nor euill that the purpose of God might stand not by workes but by the Caller it was said The greater shall serue the lesser as it is written Mala. 1.2.3 Iacob haue I loued Esau haue I hated Iohn 13.18 I know whom I haue chosen Psal 135.6 Whatsoeuer the Lord pleased that did he in heauen and in earth and in the sea in all deepe places Rom. 11.5.6 There is a remnant left according to the election of grace If it be of grace then it is not now of workes for then grace is no more grace But if it be of workes then it is now no grace What then Israel hath not obtained that which he seeketh but the Election hath obtained it 2. These 2.13 We are bound to giue thankes alwayes to God because that God hath from the beginning chosen vs to saluation through sanctifying of the spirit and through beleeuing of the truth to obtaine the glory of our Lord Iesus Christ Rom. 8.30 Moreouer whom he appointed before them also hee called And whom he hath called them also hee iustified and whom he iustified them hee also glorified Now followeth the effect of Election either in respect of the Elect or Reiect And first for the Elect. THE Elect whom God in his mercie hath saued for his righteousnesse sake and not for their desertes he guideth by the grace of his holy Spirit as Rom. 8.14 As many as are led by the spirit of God they are the Sonnes of God Esay 43.7 All those that are called by my name I haue created fashioned and made for my honour Yet he leaueth them sometimes vnto themselues that they may acknowledge the weakenes of their owne nature as Noah Lot Iacob Dauid Salomon Peter and others but neuer suffereth them to fall quite away as appeareth Esay 54.8 A little while haue I forsaken thee but with great mercy will I take thee vp vnto mee When I was angry with thee I hid my face from thee for a little season but through euerlasting mercy haue I redeemed thee sayth the Lord thy Redeemer The Mountaines shall mooue and the Hilles shall fall downe but my Louing kindnesse shall not mooue and the bond of my peace shall not fall downe from thee sayth the Lord thy mercifull louer Psalm 37.23 The Lord ordereth a good mans going and maketh his way acceptable vnto himselfe Though he fall he shall not be cast away for the Lord vpholdeth him with his hand Psal 103.10 He dealeth not with them after their sinnes nor rewardeth them according to their wickednes but looke how the Heauen is in comparison of the Earth so great is his mercy towards them that feare him for he knoweth whereof they be made and he remembreth that they are but dust He saueth their life from destruction and crowneth them with mercy and louing kindnesse Esay 54.17 Loe this is the heritage of the Lords Seruants and their righteousnes commeth of mee sayth the Lord. The Reiect hee leaueth to their owne selues hardning their owne heartes that hee may haue occasion of iudgement against them Esay 57.20 They are like to the raging Sea that can not rest whose water fometh with the myre and grauell for they haue no peace with God The Winde shall blow them foorth and Vanitie shall take them all away they are like to Dust before the Winde and like to the Chaffe in a Sommer floore Psal 73.4 The Lord suffereth them to come in no perill of death but they are lusty and strong they come in no danger like other folke neither are they plagued like other men And this is the cause that they be so holden with pride and overwhelmed with crueltie their eyes swell with fatnesse and they doe euen what they lust They corrupt others and speake wicked blasphemie their talking is against the most highest Tush say they how shall God perceiue it is there knowledge in the most highest Loe these are the vngodly and these haue riches in possession Such were Kaine the wicked mockers before the floode Cham the builders of Babel the vncleane Citties Ismael Esau Pharaoh Moab Ammon The wicked oppressers Saul Absalon the Kings of Israel and the Kings of Babel Antiochus the vild Herod Pilate and Iudas the traytour and many others who brought vpon themselues iust cause of eternall condemnation Psa 73.18 The Lord hath set them in slipperie places and casteth them downe and destroyeth them Oh how suddenly doe they consume and perish and come to a fearefull end Yea euen like as a dreame doth hee make their image to vanish Some folishly dispute Why God hath not saued all things seeing he made all they are answered Ier. 12.1 The Lord is more righteous then that he should be disputed with Ier. 18.6 They are in the hand of the Lord as the clay in the hand of the potter Rom. 9.21 God maketh of one lumpe of clay one vessell to honour another to dishonour What if
God willing to shew his wrath and to make his power knowen suffer with long patience the vessels of wrath appointed for destruction What art thou that disputest with God Esay 45.7 It is I that created the light and the darknes I make peace and trouble euen I the Lord doe all these thinges Woe be vnto him that striueth with his Maker the Pot-soerd with the Potter Sayth the Clay to the Potter What makest thou or thy worke serueth for nothing Woe be vnto him that sayth vnto his Father Why begattest thou and to his Mother Why barest thou Thus sayth the Lord euen the holy one and maker of Israel That their Sinne is the cause of their Condemnation and God not the author of it Prouerbs 29.6 The Sinne of the wicked is their owne snare Esay 50.1 For your Offences are you sold and because of your Transgression is your Mother forsaken Esay 59.2 Their Misdeedes haue separated them from their God and their Sinnes haue hid his face from them that he heareth them not They hope in vaine thinges imagining deceit and bringing foorth euill they breed Cockatrises egges and weaue the Spiders webbe who so eateth of their egges dieth but if one tread vpon them there commeth vp a Serpent Their deedes are the deedes of wickednes and the worke of robberie is in their handes Their feete runne to euill they make haste to shed innocent blood All their counsels are wicked harme and destruction are in their wayes but the way of peace they haue not knowen In their goinges there is no equitie their wayes are so crooked that whosoeuer goeth therein knoweth of no peace And this is the cause They looke for light and loe it is darknesse They grope like the blind vpon the wall euen as one that hath no eyes They roare like Beares and mourne like Doues looking for health but it is farre from them for their Offences are many and their Sinnes testifie against the Lord. They will not confesse and acknowledge their Sinnes but doe amisse transgresse and dissemble against the Lord and fall away from their God vsing presumptuous and traiterous imaginations in their hearts casting away equitie truth and righteousnesse but the Lord holdeth him selfe by his owne power and he susteineth him by his owne righteousnesse He putteth on wrath in stead of cloathing and taketh Ielousie about him for a cloake Like as when aman goeth forth wrathfully to recompence his enimies and to be auenged of his aduersaries But vnto Sion hee is a redeemer and of Iacob which turne from their wickednesse he is a sauiour and hee will giue them an euerlasting name that shall not perish Esay 57.15 Thus sayth the high and excellent euen hee that dwelleth in eternitie whose name is the Holy one I dwell high aboue and in the Sanctuarie and with him also that is of a contrite humble Spirit doe I pitch my habitation Psal 104.35 As for sinners they shall be consumed out of the earth and the vngodly shall come to an end Psal 59.12 For the sinne of their mouth and for the wordes of their lippes they shall be taken in their pride And why Their preaching is of cursing and lyes Psal 62.4 Their deuise is onely how to put him out whom God hath exalted their delight is in lyes they giue good wordes with their mouth but curse with their heart Psalm 69.26 For they persecute him whom the Lord hath smitten and they talke how they may vexe him whom hee hath wounded 2. Thes 2.11 Therefore shall the Lord send them strong delusions that all they might be damned which beleeued not the trueth but had pleasure in vnrighteousnes and obeyed not the Gospell of our Lord Iesus With euerlasting damnation shall they be punished from the presence of the Lord and from the presence of his power Psal 51.4 That he may be iustified in his sayinges and cleare when he iudgeth That in the fulnesse of time all should be brought vnder one head Ephes 1.10 FVlnesse of time is here taken for the time of Christs death whose death should accomplish the ceremony and oblation and breake downe the wall betweene the Iewe and the Gentile When men should looke no longer for saluation onely from Ierusalem but should praise God euerie where their hearts being assured that they were members of Christ the head The Heathen not taking notice of this could neuer come to saluation The blind Iewes not marking this ioyned with Chittem in the second degree which are the Romanes to crucifie Christ the King the most holy because hee testified of himselfe that he was that Day Starre which was to appeare That Scepter that should dash all the sons of Seth The Ladder by whom the Angels of God ascended and descended Shiloh Emmanuel the Lyon of the tribe of Iuda The Roote of Iessay The stone which the builders refused The true Manna That Spirituall Rocke that would giue wathers of Life The True Bread that came downe from heauen Hee vnto whom the crowne and Diademe did belong Michael who thought it no robbery to be equal with God The Stone that should punne Nebuchadnetzars Image to duste Palmonie the secrete Numberer Hee who wayeth numbreth and deuideth the Great Sheepheard of his sheepe The True Vine from whose sides doth proceede wine of euerlasting life Hee that came to do the will of his Father Iohn 4.10 Hee that met with the woman of Samaria at Iacobs well to whom he promised euerlasting water The Stumling blocke to the Iewes The Light to the Gentiles The Eye to the blind and an Helpe to the lame For that is his name God is my strength my righteousnes c. Wherfore he hath made them Vagabonds ouer the whole earth and hath brought that Abhomination of desolation vpon them whereby their Citie and Sanctuarie is destroyed And why because they would not know the Fulnesse of time the day of saluation The Crane the Swallow and the Turtle Doue doe know their time but my people will not know the time of my comming saith the Lord. Also our Sauiour Christ saith Woe be vnto you Scribes and Pharises Hipocrites you can discerne the wind the weather but you know not the time of the comming of the sonne of man which they might haue knowen from Dan. 9.24 where the Angel Gabriel saith 70 Seauens or 490. yeeres are determined for the death of Christ the King the most holy to finish sinne to reconcile iniquitie to bring in Iustice to seale the vision prophet and to annoint the Most Holy By which we are constrained highly to esteeme of the knowledge of the times for they are of as great force to the vnderstanding of the Bible as the starres are in the heauens for giuing of light No part of the Bible but consisteth of time place or person If of time as one third part then the knowledge thereof is to be imbraced and in no respect to be despised as lightly regarding the vse thereof least
sacrifices as being taught from Adam whose sacrifices were of two sortes Abel offered as appeareth in sinceritie of religion The other for outward ceremonie voyd of true religion Wherefore to Abel and his offering God had respect but to Kaine and his offering hee had no regard Wherefore Kaine being possessed with the Poyson of the Serpent enuied Abel because his workes were good and his owne euill and killed him and being asked of God why hee had slaine his brother in steede of asking pardon of God hee said that his fault was greater then that Gods mercie could forgiue it Against whom Saint Augustine cryeth vehemently that by how much lesse the mercie of God could be inferiour to the fault of Kaine seeing that to forgiue is a thing proper to God and to reuenge and punish is farre estranged from his nature by so much more great was the offence of Kaine in the wordes he said then in the murther he did seeing that by the stroke of the Sword hee tooke away but the life of his Brother but by the blasphemie of his tongue he gaue death to his owne soule To kill his Brother was euill done but to dispaire in Gods mercie was euen a transgression of the Diuell For more do we offend God to esteeme him without mercie then in any other sinne we commit against Man For which God curseth him giuing him a marke of a guiltie Conscience alwayes accusing him of sinne against God and inhumanitie against Nature Wherevpon he goeth vp downe wandring as one finding no rest or peace like an excommunicate person from the place of true Religion into the land of Nod which signifieth Fugitiue This Kaine was the eldest Sonne of Adam whom hee named Possession for so doth Kaine signifie as if he had gained a goodly Possession But seeing what might be the comfort of such Possession he calleth his other Sonne Abel that is Vanitie to shew that if a man haue neuer so large Kingdomes or Possessions or be neuer so nobly borne as Kaine was except the Sonne of God it is all but Vanitie and vexation of minde It is not to be vnderstood that Adam had now no more Children but Kaine and Abel for doubtlesse Adam had many more Children as may appeare by Kaines Storie For it is sayd that Kaine departed into the land of Nod and knew his Wife which must needes be Adams Daughter and married before the murder for we are not to thinke that Adam would afterward haue bestowed his Daughter vpon a Reprobate The holy Ghost nameth onely three of Adams Sonnes Kaine Abel and Seth to make a proportionable number answerable to the number of the letters of the wordes of the Holy tongue or the tongue of Adam For vpon three letters doth euery word in that tongue consist Kaine doth represent the afflicters of such as in this life esteemed the World and the pleasures thereof Vanitie which is Abel And Seth whose name signifieth Setled or Foundation to shew the assurance of his Fayth in the Promises of God to the confirming of our Fayth which was that from him must come that Seed of the Woman that should bruse the head of the Serpent This sentence they and wee and all the World were and are bound to take notice of For this we ought to know and beleeue so assuredly that wee might shew our selues setled vpon a sure Foundation not vpon Sandes where Sea and Wind may ouerthrow vs but vpon the Rocke Christ Iesus that our building may remaine as the Mount Sion and as the heauenly Ierusalem which is builded foure square of three foures of precious Stones that howsoeuer wee be tossed with afflictions of this life we may stand firme acknowledging Iehouah to be the one true and euerlasting God Father Sonne and Holy spirit and that his mercie is like to eternall Mountaines that cannot be remooued wherewith he loued vs vnto saluation before the foundation of the World Thus duely considering his Power and Wisedome in the particular actions of the Creation Adams fall the Promise of eternall life Adams Fayth and his Sacrifices the shadowes of our Redemption the Seauenth day and the vse thereof wee shall spend our dayes in beholding our end and neuer doe amisse sorrowing with a godly sorrow as Enosh whose name signifieth Sorrow did For as in our dayes so in his men fell from the true Religion of Adam of Seth and other Godly men which were then aliue turning the grace of God into wantonnesse marrying Wiues of Kaines poysoned seed respecting Beautie and other outward giftes rather then Vertue not remembring their Grandmother Enah that for beholding the Beautie of one forbidden Fruite commending it to Adam for the pleasantnes of the Taste and the vnlawfull desire that she had of diuelish Knowledge not long before was driuen out of Paradse whose blessing of Procreation was ioyned with sorrow of Conception Whose innocent Soule by breaking but one Commandement became guiltie of eternall death lost the whole glorie of Paradise and was driuen out into Mountaines as not worthy to enioy the benefite of the Tree of Life in the Garden of Eden But Enosh being a Godly man and knowing that the fruites of worldly sorrow are likewise eternall Death and of Godly sorrow Repentance which word signifieth a changing of Iudgement from Ignorance to true Knowledge to the renewing of the spirit nameth his Sonne Kenan Contrite or Repenting or a looking backe into their impieties detesting their vaine conuersation to the killing of sinne in him selfe and to the imbracing of righteousnes For it is not onely required of a man to eschew euill but withal to do good to flie darknesse if we will enioy the light to follow the right way if we will not erre to auoy de the myre durt if we will be cleane and without spot and forbeare to be euill if we will begin to be good For it is not enough for a Valiant man to doe what he may but also he is bound to attempt nothing but what he ought And as repentance is the fruit of godly sorrow so thankfulnes to God for deliuerances from like trials proceedeth from Repentance Therefore Kenan the Contrite nameth his son Mahalaleel My praise God which none can doe effectually without a lowly minde sanctified first by Grace by the subduing of the flesh Mahalaleel knowing that such fruite is required of such a tree nameth his sonne Iared the Lowly which giftes of grace God bestoweth vpon such onely as he accepteth vnto himself as it is written Blessed is the man vnto whom God imputeth not his sin c. So that a man hauing thus purged himselfe from the iniquitie of wicked men marking the rules of Gods eternall Wisedome He shall be a vessell sanctified vnto honour meete for the vses of the Lord 2. Tim. 2.21 Therefore Iared the lowly nameth his sonne Henoch the Holy Now God commanding al men to direct their steps by the straight line of his word first layeth downe
Redemption answerable to euerie part of the Fall because God according to the secret counsell of his owne will before the foundations of the earth were layd would make the art of Saluation so easie and the harmonie of the Bible so tunable that no musicke in the world can be more pleasant to the eare then the meditation of the loue of God towardes vs in Christ is comfortable to the heart of man Therefore the meditation of Adams fall and the victorie of Christ ought to be continually in our mindes Adam dieth THe Hebrewes descant very strangely vpon the Arithmeticke of Adams yeares which he liued which were 930. vpon a sentence in the 24. of Iob where it is sayd All the dayes of man vpon earth are but a shadow as if hee should say All the dayes of Adam are but Abel for Adam in Hebrew signifieth Earth and Abell signifieth shadow or vanitie Whereby we are taught that from the Earth we came and to the Earth we must returne againe according to Gen. 3.19 Wee are also to vnderstand from hence that although God deferre his punishmentes yet hee is mindfull of his promises for not one tittle or iod of his Word shall passe as appeareth in Adams death which God before had promised and was accomplished though it were 930. yeares after Wherefore howsoeuer we be setled on the pleasures of this life or be aduanced to thrones of Maiestie as Adam was we are to know that it is but a Steward-ship bestowed vpon vs for a season and that in this world we are to looke for no abiding place for we are but Grasse we are consumed as Smoake our dayes come to an end A thousand yeares in Gods sight is as yesterday He turneth Adam to dust and sayth Returne to dust yee sonnes of Adam He bringeth our yeares to an end as it were a tale that is told Wherefore let vs pray to God with Moses To teach vs to number our dayes aright that we may apply our heartes vnto Wisedome Adam commeth short of 1000. yeares so much as is the dayes of mans life Iared Methushelah and Noah ouer-reached Adam in long life because of the power of the word of God Hee died about Mount Moriah where he was made He liued till he saw many Kings he himselfe the greatest and vntill he had erected a stately gouernement taught them humane artes who was fittest to doe it being a King to commaund whom he would and what he would and hauing witt excelling all the men in the world And as in a Princes court it is requisite to haue Noble men some higher and some lower and men of all degrees so Adam liued till he might haue a stately Court Now if a King should commaunde a Diuine to make Adams Will from his Storie he would make it in this sort O my Sonnes gather you togeather and harken vnto the wordes of your Father Adam the last that euer he shall speake vnto you I was voyde of saluation and enioyed not happinesse by disobeying which disobedience I then practised when I harkened to the perswasion of Heua and did eate the forbidden Fruite I then felt the heauie iudgementes of God against sinne and saw my nakednesse whereof I was ashamed Thereby I brought death vpon all my posteritie which Curse had continued if the Mercie of God had not remooued it by offering a Blessing in the Seede of the Woman I haue ruled you all the dayes of my life as a Father that you may learne to choose Gouernours which resemble Fathers in behauiour I haue instructed you to loue obey their gouernment you must know that as my saluation resteth vpon beliefe in the Seede of the Woman so must yours But the house of Kaine despising this and killing Abel a figure of him who by dying shall ouercome the power of the Serpent will cause the Flood to destroy the earth Few shall embrace this Doctrine for though eight be saued by the Arke yet seuen onely shall keepe sinceerely the beliefe in this Promise of the Seed of the Woman My dayes haue been long with the rest of your Fathers but the end of all flesh is come vpon mee for out of the Earth I came and to the Earth I must returne Now compare Christ with Adam The first Adam was made a soule hauing life of earth earthly therfore by the earthly one came Disobedience Sinne. Iudgement Condemnation Death The second Adam was wade a spirit giuing life from heauen heauenly Therefore by the heauenly one came Obedience Grace Forgiuenesse Iustification Life Adam was created on the sixt day did eate of the tree the sixt houre Was made a man without a Father made not inferior to the Angelles â— lost all Was tempted lost saluation at the time of eating Was made Ruler of the world and did not hold it Did fall in the Garden His soule was in darknes from the sixt houre vntill the ninth houre Christ Reforming man and healing the fall is fastened to the tree the sixt day and sixt houre Was made a man without a Father Made lower then the Angels is crowned with glory all the Angels worship him being man whereby we may know the world was made subiect to man Was tempted Brought saluation to all at the time of eating Was made Ruler of the World and did hold it went into a garden to recouer Adams fall in the garden when he suffered caused darknesse to couer the whole earth from the sixt houre till the ninth houre Adam By breaking one Commandement lost all Was called to accompt the ninth houre Was debarred of the Tree of life Was driuen out of Paradise Was the head of his Wife was a King Prophet Sacrificer Liued 1000. yeares wanting 70. Christ By fulfilling all the Commandementes brought life to all At the ninth houre yeeldeth vp the ghost goeth to giue accompt to his Father Is the true Tree of life on that day openeth Paradise to the poore Theefe The Head of the Church was a King Prophet Sacrificer Was borne 70. yeares before 4000. Because these two Tables consist onely of Numbers and that Numbers in the Scriptures are great helpes for the vnderstanding of the same before we come to speake of Seth it is not amisse to lay downe what Numbers are of most vse in the Bible namely 1.3.4.5.6.7.8.10.12 ONE One Expressing the vnion of the God-head and from thence the vnitie of all Godly as being members of one head Christ Iesus which is made plaine Psal 133.1 Behold how good and comely a thing it is for Breathren to dwell togeather in vnitie THREE Three Expressing the distinguished Trinitie within which number many excellent things fall out still to put vs in minde of the vndeuidable coeternity of Father Sonne and Holy Spirit Adam Kaine Of Adam the eldest extreame wicked Abel Seth Noah Iaphet Sem Cham Of Noah the youngest wicked Terah Haran Nachor Of Terah the middlemost was wicked Abram To shew that neither in eldest youngest
controuersie betweene the Women for the dead Child Christ at Twelue yeares of age is found disputing among the Doctors He likewise ordained Twelue Apostles and Twelue times did he appeare after his resurrection In the Reuelation of euery Tribe is sealed Twelue thousand The heauenly Ierusalem is described to haue Twelue Foundations of 12. precious Stones Twelue Gates and Twelue Angels and the Names written of the Twelue Apostles and through the Cittie there runneth a pure Riuer and on either side of the Riuer the Tree of Life which beareth Twelue manner of Fruites and beareth Fruite euery moneth in the yeare and the leaues of the Tree doe serue to heale the Nations with Now the reason why God in the beginning layde downe in close signification and such easie proportions the whole scope of his gouernment to the Worldes end is to shew that his Wisedome is infinite and that nothing in the Scriptures doth fall out by chaunce but by his forepurpose according to the secret counsel of his owne will to make vs still looke backe vnto the Creation Seth borne Gen. 5. when Adam is 130. yeares old ADam was make in the image of God Seth is begotten in the image of Adam to shew that whatsoeuer is borne of the flesh is flesh and whatsoeuer is borne of the spirit is spirit When Adam was 130. yeares old hee begetteth Seth being as may be gathered not one day more nor one day lesse And this rule serueth for all the Ten Fathers before the Flood The holy Ghost keeping an exact Chronicle of the times beginneth at Adam and so goeth forward laying downe the particular ages of the Fathers vnto the Flood saying When Adam is 130. yeares old Seth is borne Now if he had been one day more the number had not been perfect if one lesse it had not been exact We may better therefore conclud that all the ten Fathers were borne on the sixt day that is the day of Adams creation rather then on any other day seeing it can not well be denied and that it crosseth neither Storie nor rule of Religion Seth signifieth Setled or Foundation Hee knew the Creator and that the world should be founded vpon him Esay 58.11 The Wicked haue no sure foundation but are like to the Chaffe in a Summer floore But the Godly shall be like a fresh watred Garden and like the Fountaine of water that neuer leaueth running whose foundation is layde for many generations For as a Tree that hath sure rootes will beare many Branches so to be setled in Religion as Seth was many things will appeare to be of singular force Seth died being 912. yeares old Now compare him with Christ thus Seth His name signifieth Foundation He was begotten in the image of Adam Christ The Rocke and sure Foundation of his Church The very caracter of his Father Enosh borne when Seth is 105. yeares old In these numbers you haue 10. multiplyed by 10. and 5. which is the number of the letters of Iehouah HIs name signifieth Sorowfull Euery man is called sorowfull Enosh and the Hebrew tongue sometime calleth a man Enosh and sometimes Adam The Caldeans call a man Enosh but not Adam because they had not the antiquitie of the Creation of the world In Enosh his time Religion decayed in the house of God for which the Flood came and drowned the World This Sorrow is called a Godly sorrow to which the Lord hath added a Blessing as Mat. 5.4 Blessed are they that mourne for they shall receiue comfort And Ecclesiastes 7.5 Crauitie is better then laughter for when the countenaunce is heauie the heart is reformed And Christ in Luk. 6.21 sayth Blessed are yee that weepe now for yee shall laugh Christ being sorrowfull for the negligence of the Iewes knowing that they should be plagued for not embracing the Promise to Abraham Isaacke and Iacob weepeth ouer Ierusalem saying O Ierusalem Ierusalem O sight of peace O sight of peace If thou haddest knowen those thinges that belong to thy peace And so with griefe and sorrow of heart he leaueth off as not able to expresse the summe of his sorrow Againe with like sorrow he sayth How often would I haue gathered you togeather as a Henne gathereth her Chickens and you would not Enosh dyed being 905. yeares old Kenan borne when Enosh was 90. yeares old HIs name signifieth Contrite or small store Mat. 5.3 Blessed are the poore in spirit for theirs is the Kingdome of heauen Esay 57.15 Thus sayth the High and Excellent euen hee that dwelleth in Eternitie whose name is the Holy one I dwell high aboue and in the Sanctuarie and with him also that is of a Contrite spirit doe I dwell that I may heale a troubled minde and a Contrite heart Psal 51.17 An humble and Contrite heart the Lord doth not despise Therefore shall euery godly man prayse the Lord without ceasing Kenan dyed being 910 yeares old Mahalaleel borne when Kenan was 70. yeares old You haue in this number ten seuens or seuen multiplyed by ten which is 70 which is the number of his natiuitie wherein you haue a sweete resemblance of the Creation of which number many excellent thinges are to be spoken which I will handle afterwardes THis name signifieth My prayse God Leah nameth her fourth sonne Iuda the Father of Shiloh Prayse God for so his name likewise signifieth The vse of this ought to be imbraced of all seeing it stretcheth to the saluation of all It appeareth hereby that the godly Fathers in auncient time had wonderfull regard in naming their Children For if you doe marke the whole Stories of the Bible you shall finde very few notable men whether they were godly or wicked but they containe rare matter in their names From Mahalaleel we are taught to Prayse God aright that is in sinceritie of spirit with sounde knowledge grounded vpon the trueth of his word David knowing that prayse giuing to God is not onely required at our hands but also at euery creatures in their kind biddeth the whole course of Nature Prayse the Lord. And in Psalm 47.6 hee sayth O sing prayses sing prayses vnto our God O sing prayses sing prayses vnto our King for the Lord is high and to be feared Hee is the great King vpon all the earth sing prayses therefore with vnderstanding Hee sheweth vs a reason in the 19. Psal 1. when he sayth The Heauens declare the glory of God and the Firmament sheweth his handie worke One day telleth another one night certifieth another c. Therefore let the wordes of my mouth and the meditation of my heart be alway acceptable in thy sight O Lord my Locke and my Redeemer Whereby we are taught that the true prayse of God consisteth not onely in outward acknowledging of his workes and his iudgementes for that the wicked are often times compelled to confesse as Pharaoh Nebucadnetzar and others but we must prayse God so as that all our
for so long was hee in making it not because hee could not haue made it sooner for God could haue commanded it to be made with a word as well as he made all the world but to shew the patience and long suffring of God in sparing his iudgementes that they who would not heare the preaching of Noah might iustly be condemned Many thinges fall out in the Bible whose number are answerable to this of 120. yeares 120. Nations payde tribute to bring the Iewes home from Captiuitie The gouernment of the Persians was about 120. yeares 120. Seuerall Nations that is some of euery Nation were at Ierusalem after Christes Resurrection The Hebrewes descant very strangely with the letters of Iehouah and the 120. yeares wherein the Arke was in making thus Multiply 120. by the letter which is 5. then you haue 600. which is Noahs age at the Flood with the letter which is 10. then you haue 6000. The end of the world This is the consent of all the Hebrewes Heere is a doubt to be discussed concerning the wordes spoken in Gen. 6. The occasion of the doubt ariseth thus God sayth in Gen. 6.3 My spirit shall not alwayes striue with man his dayes shall be an hundred and twentie yeares In Gen. 5.32 Noahs age is reckoned and hee is then said to be Fiue hundred yeares old and begetteth Shem Cham and Iapheth When his age is reckoned againe at the Flood the summe is but Sixe hundreth yeares So that if the sixt Chapter be in time after the fifth and in the fifth Noah is 500. yeares old and that afterwards God saith The daies of all flesh shal be an hundreth tweentie yeares then Noah at the flood must be 620. yeares for put 120. to 500 and you haue 620. but his age at the Flood is but 600. Therfore some thinke that either the Chronicle is false or else the 20. yeares were shortened like as it was in Ierusalems straytes least no flesh should be saued To answere this doubt we must obserue that it is no reason in diuinitie that because a matter commeth or is made mention of in a Chapter afterwards that the time therefore of that storie or action followeth the Chapters or actions going before for this is but a circumstance of methode For Moses in penning the Scriptures vsed this order He layeth downe things of like nature together as Genealogies together such like though they differ in time because else he should make often repetion of the same thinges The obseruation of this caused the Hebrewes to set downe this Rule that Moses in penning his Storie doth not regard the circumstance of first latter To weete hee doth not set downe that in the first place which is first in time and so that which is latter in time afterwardes but sometimes that which is latter in the first place and that which is first in time in the last as the necessitie of the narration giueth occasion This being thus made plaine the doubt is easily discussed for neither is Noah 620. yeares old at the Flood neither are the yeares of the Flood any thing shortned but the Chronicle is altogeather true For if we referre the 120. yeares of the Flood 20. yeares before that Chapter in which it was sayd Noah was 500. yeares old and begot Sem Cham and Iaphet then doe we make all thinges agree without crossing one another and this of necessitie wee must needes doe For seeing God hath layde downe the generals in proper and plaine termes we must so cast the particulars that they may make the generall true and no way alter it Besides we haue a like example for although all the liues and deathes of the Fathers before the Flood are reckoned and summed vp togeather in one Chapter wee must not thinke that all their liues are precedent to the Chapters following For the Chronicles sheweth that Lamech liued 5. yeares before the Flood and Methushelahs death and the beginning of the Flood are very neare Euen so heere this sentence of the 120. yeares is to be counted before the fifth Chapter wherein Noahs age is reckoned and for the shortning of the dayes in Ierusalems besiedging the holy Ghost sayth it shall be so but for the shortning of the dayes at the Flood we haue no such warrant in Moses Therefore we are not to beleeue it Cxx. yeares begin Gen. 6. In which the spirit of Christ preached while the Arke was in making VPon this sentence there dependeth a great question whether Christ descended into Hell in his humane soule The cause why this question is necessarie to be handled is because diuers of the auncient Fathers hold opinion of Christes discent into Hell in his humane soule Whose opinions hauing been so superstitiously receiued haue drawen others of latter time into the like errours But if men would follow the plainnes laide downe in the Bible and with humilitie search it auoyding curiositie they need not trouble themselues with the errours of the Fathers The wordes of the text 1. Pet. 3.18 are these Christ was dead concerning the flesh but was quickned by the Spirit By the which he also went and preached to the spirits in prison which in times past disobeyed when once the long suffering of God abode in the dayes of Noah while the Arke was in making Now the words whereupon this error is grounded are these Christ being dead as concerning the flesh went and preached to the spirits in prison Vpon this they gather that the spirits mentioned there are meant those in Hell and went and preached that is after hee was dead But if wee compare these words with the residue and consider the time when this preaching was we shall see Saint Peter meaneth nothing lesse than the descending of Christs soule into hell For first the text saith Hee went and preached by the same spirit by which he was quickned This spirit is of necessitie the Godhead For what spirit was there that could loosen the sorrowes of death that they should not hold him and raise Christ from the dead but the Godhead of Christ Then the soules of all men Godly or vngodly being immortall cannot die and therefore this quickning cannot be meant of his humane soule for it needed none Besides we must consider to whom Saint Peter wrote to wit to the Iewes Now seeing Christ taught nothing but Moses and the Prophets and the Apostles nothing but what they learned of Christ with what conscience could Saint Peter write a storie to the Iewes of the seueere iustice of God which was neuer in Moses for Moses neuer mentioneth Christs descent into Hel there to cause the wicked to be more tormented Therefore seeing this old opinion gathered out of the workes of the fathers and bred by them maintaineth manifest absurdities we must seeke for another exposition If we consider the old Testament we shall find that Eliphaz in the booke of Iob. preacheth the same doctrine that S. Peter doth and therefore
if we doe but crosse the account laide downe by the Heathen we do obscure the euidence of the Scriptures Thus much for the answere of this obiection Arphaxad borne when his father Sem was 100. yeares old Noah 602. and Iaphet 102. HIs name signifieth HealÃng Some hold that the Caldeans come from him CHRIST healeth all our infirmities Shelah borne Arphaxad being 35. yeares old HIs name signifieth a Branch or Twigge Hee was the Eather of the Shelanites Heber borne Shelah being 30. yeares old HEber a representer of the Sonne of God who beginning to be thirtie yeares old buildeth vp the decayed walles of the Gentiles Thirtie yeares after the promise giuen to Abram was it before his seede began to be afflicted Ioseph being thirtie yeares old expoundeth Pharaohs Dreame Heber signifieth Pilgrime or Stranger So his faythfull seede confessed themselues to be Saith Abraham I am a Stranger and Pilgrime Giue mee a place for money to burie my dead So saith Saint Peter repeating the same Storie I beseech you as Pilgrimes and Strangers to abstaine from fleshy lustes which fight against the soule And Christ the chiefest of Heber said The Foxes haue holes and the Birdes of the ayre haue nestes but the Sonne of man hath not whereon to lay his head Hebers posteritie went as strangers flitting from Land to Land Looking for a Citie whereof GOD was the builder Heb. 11.10 This Heber is from the Creation the fourteenth two seuens a double Henoch He is the fourth after the flood as Iudah is the fourth sonne of Iacob of whom Christ came He is the seuenth from Henoch a man for rare blessinges to be compared with Henoch and is the same in force that Henoch is although you would thinke them cleane contrary and so they are in signification but in effect of diuinitie all one For Henoch signifieth Dedicated to God and Heber Pilgrime or Stranger and hee that is a stranger vpon earth despising the state of worldly pompe is a Citizen with God therefore whosoeuer will be a true Henoch must also be a true Heber And if we will be holy before God acceptable vessels for the vse of his Temple wee must beare Palme boughes in our handes that is sing Hosanna to the highest and be estranged from the vaine conuersation of this earthly Paradise so shall our names continue famous through many Generations as Hebers did and we shall speake the prayses of God in our owne tongues for wee will not consent with Nimrod to the building of our owne Confusion whereby wee might be shaken off from the fauour of God as hee and his adherents were Hebers glory is further enlarged in that the Hebrew tongue taketh the name from him The Iewes kept this sinceerely till they went into Captiuitie into Babylon but when they came from thence they began to stammer for they learned the tongue of the Babylonians Malachy endeth the old Testament the Hebrew tongue for though Schollers write Hebrew yet vpon the first sight it is apparant to be the writing of man so farre it differeth from the stile of the holy Spirit There be one thousand seauen hundred fifty and eight rootes in the Hebrew tongue And this is a wonderfull thing that the bare actions of the Creatures should expresse Hebrew wordet as a horse runninig vpon a cawsey the sound of his feete is much expressing this noyse Ratsat which in Hebrew is to run the noise which birds make by clapping their wings when they flie is of this sound Goth which in Hebrew signifieth a Fowle The Grecians cannot find out the roots of their tongue The Lord tooke such order in penning of the old Testament that one skilfull in the Hebrew tongue will easily know if there be a sentence or a word put in nay if there be but a letter added so that they are very vnwise that perswade others or beleeue themselues that the bookes of Iudith and Tobie are Canonicall scriptures for they are not Hebrew neither were they receiued at any time by the auncient Hebrewes who where so perfect and ready in the text of the old Testament that they could tell how many times the letter Aleph was vsed in the Byble so that to beleeue these bookes to bee Scriptures is to crosse the testimony of the Iewes for their owne story and if they knew our opinions herein they would condemne vs for missing of Religion This Heber was a varie happie man and his happinesse made manifest in that none that liued after him came to his daies for he being a Prophet knew how heauy the curse of God would be vpon the sonnes of men for building the tower of Babel therefore hee nameth his sonne Peleg Diuided The Hebrew name is halfe the abridgment of the story as it falleth out for the most part He had also great cause of sorrow and heauinesse in that thirteene families of Ioctaines sonnes to whom Heber was Graundfather went quite away and were farre from Ierusalem and being out of the fauour of God were bereaued of saluation so that Chams house might seeme to haue greater blessinges for they dwelt neere to Ierusalem and Iacobs sonnes in Egypt married with Chams daughters Iacobs sonnes called themselues Hebrewes because the storie of Heber is the most famous of all the Fathers Peleg borne Heber being 34. yeares old HIs name signifieth Diuision In his dayes the tongues of those that built the Tower of Babel were confounded In the consideration of which storie Time Place Persons are to be vnderstood Time at or a litle before Pelegs birth Place a Plaine in the land of Shinear Persons 70. of Sem. 27. Iaphet 14. Cham. 29. These 70. spake one language the tongue of Heber and going from the East they found a plaine in the land of Shinear where they abode and made bricke in stead of stone and slime in stead of morter and ioyning with Nimrod sayd Let vs make vs a Sem that is a name euen in despight of the blessing of Noah bestowed vpon Sem. But God scattered them from that place into the vpper face of all the earth and they left off to build the Citie therefore the name of it is called Ba-bell that is Come confusion because there the Lord confounded the language of all the earth Babell is Babling both in Hebrew and in English 1 This halfe sheweth that as the dayes of men at the 2 Flood were cut off halfe in halfe so likewise at the confusion of Tongues for none after Peleg commeth to halfe Hebers yeares As at the confusion of tongues there was great falling out about words because one could not vnderstand another so hitherto all the world is at variance for the vnderstanding of words And as the builders of Babell fell to Babling so the despisers of diuinity shall fall to Babling Therefore it were to be wished that euery man in the world vnderstood the Hebrew tongue All nations in the earth are compelled to take notice of this